Twenty-Three Sermons, Lecture 10
THE TENTH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
WE are now according to our wonted manner, to turne out of the Catechiſme, and to proceed in the argument of our preparation to the Lords Supper, the next Lords day being a Communion day, wherein we purpoſe, God willing, to meet together at the ſame. We left in Math, 26.28. This is my Blood of the New Teſtament, that is ſhed for many, for the remiſsion of ſinnes; which place, as I ſhewed you, doth moſt copiouſly and plainly proue vntounto vsus this title, that belongs to the Sacrament of the Lords Supper, namely, that it is called the New Teſtament; for that is the head we did reduce this place vntounto: Wherein we hauehave ſhewed you, Firſt, concerning the New Teſtament, the Matter and Subiect here ſpoken of. Secondly, we hauehave ſhewen concerning the Blood of the New Teſtament, whereby this the Teſtament is confirmed and ſealed: This is the Blood of the New Teſtament. Thirdly, the benefite both of this Teſtament, and of the Blood of Chriſt: Remiſsion of ſinnes. Laſtly, the Perſons that are partakers of this benefit: That is many: The whole World of Beleeuers: This is the Blood of the New Teſtament, ſhed for many. So much then ſhall ſuffice to be ſpoken of theſe words, as they are conſidered abſolutely in themſelues, ſo as they concerne the death of Chriſt. We are now further to conſider of them as they are reſpectiuely intended and applyed to the Sacrament of the Lords Supper, for you ſhall vnderſtand that our Sauiour here performed two buſineſſes in one: Firſt, he ſheweth the redemption of the beleeuing World, by his ſauing Death: This is my Blood, ſhed, &c. This Blood of the New Teſtament, it is the onelyonly procuring cauſe of remiſſion of ſinnes, and of the Saluation of you, and of all that are, or ſhall be ſaued: and to this effect tends all that hitherto hath beene ſpoken. The ſecond thing our Sauiour performes here in this caſe, is the confirmation or applycation of this his ſauing Death, to the Diſciples, and the reſt of the beleeuing World, in and by the Sacrament of the Lords Supper: This is the Blood of the New Teſtament, &c. That is to ſay, This Sacrament which I now hauehave in hand, is a ſpeciall and excellent meanes whereby to apply this my ſauing Death to you, and to euerie beleeuing Receiuer: And thus, and in this ſence we are now to treat vponupon it. This is the Blood, &c. As it is ſpoken reſpectiuely by applycation to the Sacrament of the Lords Supper: Thus we muſt conceiue of it that it is vttered by our Sauiour, by a kind of maieſtie, and ſpeciall grace of ſpeech: This, theſe Elements, this Bread and Wine, this Sacrament, this Action we now hauehave in hand: For indeed it imports an inſtitution of a new Sacrament, and of a moſt excellent Sacrament: As if he ſhould ſay, All the Faithfull that euer hauehave liued from the beginning of the World, hauehave had ſome Sacrament or other, as the Cogniſance of their profeſſion, as the nouriſhment of their Faith, as outward teſtifications of the mutuall Couenant betwixt God and them: But this, ſaith our Sauiour, is the Blood of the New Teſtament. This is a new Sacrament, ſuch as none of them euer had; this is a more liuely and ſenſible repreſentation of your reconciliation vntounto God, then euer the Faithfull before you were made partakers of: This is the Blood of the New Teſtament. To make our Sauiour his meaning plaine and perfect to euerie Mans vnderſtanding, we muſt ſupply two Rules that are here implied and preſumed vponupon: The firſt is this, That euerie Couenant betwixt God and Man, muſt be confirmed by ſome outward ſigne and Sacrament. The ſecond, that there muſt be a due proportion, betwixt the Couenant that is confirmed, and the Sacrament, that doth confirme the Couenant. The firſt Rule, euerie Couenant betwixt God and Man, muſt be ratified and confirmed by ſome Sacrament and outward ſigne: God deales with vsus herein in great wiſedome, and merciemercy, meeting both with our Infidelitie, and with our Apoſtacie, our ſlipperineſſe to fall from him: with our Infidelitie, becauſe we hardly will beleeue him, vnleſſe he bind himſelfe to vsus, by ſome outward ſigne; with our ſlipperineſſe to fall from him, becauſe we eaſily ſtart and budge from him, except we be bound to him by ſome outward ſigne, as by a continual remembrancer, calling vponupon vsus to hold faſt our hope we hauehave in him, The ſecond Rule: There muſt be a due proportion betwixt the Couenant that is ſealed, and the Sacrament which ratifies and ſeales it: Old and weake Couenants, and well enough if they be ſealed with old and weaker Sacraments : But ſaith our Sauiour, This is a New Teſtament, and then here muſt be a new Sacrament: An old Couenant, an old Sacrament: A new Couenant, a new Sacrament. A new Sacrament, and a new Couenant agree: But a new Sacrament, and an old Couenant are miſ-matcht: they muſt be ſorted in their kind, our Sauiour giues the Rule, Marke 2.21, 22. which by application may be alleaged in the caſe: No Man puts new wine into an old Veſſell; &c. Old Sacraments doe not agree with the New Teſtament, let them goe with the old: This New Teſtament, muſt hauehave new Sacraments. This Teſtament, ſaith our Sauiour, which I come to make, and to ſeale with my Blood, Is the New Teſtament, and therefore here is alſo anew Sacrament: The Teſtament being better then the former, the Sacrament muſt therefore be better then the former: And here it is that he ſpeakes with ſuch a maieſtie, as if he ſhould ſay, This is ſuch as neuer any of the Faithfull had before my comming in the Fleſh. And ſo much for the fitting of this ſpeech of our Sauiours to the Sacrament of the Lords Supper: For in the words there is no difference: Apply them to the Death of Chriſt, and then the caſe is plaine, This is my Blood, &c. That is, My Blood of the New Teſtament is effectuall for the forgiueneſſe of ſins. Apply them to the Sacrament, and in a Sacramentall ſence, It is the very Blood of Chriſt, ſhed for the remiſsion of ſinnes. We come to ſuch obſeruations as here ariſe for our inſtruction, when it is ſaid, This is my Blood, ſpeaking of the Sacrament: hence obſerue, that
Doct. The Sacrament of the Supper is proper to the ſtate of the New Teſtament onelyonly: This is my Blood of the New Teſtament. Our Sauiour appropriates this Sacrament to this Teſtament onelyonly, 1 Cor. 10.21. It is called there by the name of the Lords Table, which very name proues the point in hand, the Lords Table, that is, the Table of the Lord Ieſus, not onelyonly ſuch a Table, as where in Chriſt was the Food fed vponupon, for ſo he was in ſome ſort in the Sacraments of the former Teſtament, but ſuch as wherein the Lord Ieſus himſelfe was bodily preſent in his Fleſh, ſuch as he himſelfe with his bodily preſence did ſpeed, ordaine, and inſtitute for a memoriall of thoſe things he had done and ſuffered alreadie, for the worke of our Redemption as a Mediator, and therefore may well be called the Table of the New Teſtament, as Luke 22.20. Chriſt already come, Chriſt bodily preſent amongſt vsus, this belongs to the New Teſtament, Hebr. 10.7, &c. Loe I come, In the beginning of the Booke it is written of me, &c. He taketh away the firſt, that he may eſtabliſh the ſecond. The bodily comming of our Sauiour in the Fleſh was the eſtabliſhment of the New Teſtament, Chriſt being bodily preſent in the Fleſh at this Table in the Fleſh, becauſe his Fleſh was that onelyonly which he was bodily preſent in, and the Table being ſpread for a memoriall that he was come, and ſuffered in the Fleſh, is therefore proper onelyonly to the New Teſtament, 1 Cor. 11.20. It is there called The Lords Supper. Why is it ſo called, but becauſe it was inſtituted at the laſt Supper which the Lord in the dayes of his Fleſh made, and which he did appoint as a witneſſe of his Will and Teſtament for euer? Now what is the ſtate of the New Teſtament, but the ſtate of ſauing Grace, which the Lord Ieſus hath brought vntounto vsus from Heauen, when he came amongſt vsus, liued amongſt vsus, dyned amongſt vsus, and ſupped amongſt vsus? But that ſtate of ſauing Grace which he preached and publiſhed with with his owne Mouth, in the time of his Life? But that ſtate of ſauing Grace which he ſealed and confirmed with his owne Blood at his Death? But that ſtate of ſauing Grace which he as it were in the twy-light betwixt the day of his Life, and the houre of his Death did ratifie and confirme by this Sacrament of the Supper? This ſtate of ſauing Grace, is the New Teſtament, and therefore the Lords Supper is the Sacrament of the New Teſtament, 1 Cor. 10.16. The Cup of Bleſsing which we bleſſe, is it not the Communion of the Blood of Chriſt? The Bread which we breake, is it not the Communion of the Body of Chriſt? Here you ſee the Sacrament of the Lords Supper is the Communion of the Body & Blood of Chriſt. In the Sacraments of the Old Teſtament, his Blood was ſhadowed: In the New Teſtament, it is really communicated. In the Sacraments of the former Teſtament, Chriſt was in ſome meaſure really communicated in his Body & Blood to the Faithfull, but darkely, weakely and ſparingly: But here he is communicated vntounto them clearely, powerfully, and bountifully. In a word, Chriſt his Body and Blood was communicated to the Faithfull vnderunder the former Teſtament, in the Sacrament to be broken, to be ſhed: But here in the New Teſtament, his Body as being already broken, and his Blood as already ſhed: This belongs to the New Teſtament, and therefore this is the Sacrament of the New Teſtament. In Luke 22.19. Doe this in remembrance of me, ſpeaking of this Sacrament. Now remembrance is properly of the things that are paſt: Chriſt hath ordained this as a remembrance of his doings already paſt, the matter of our Saluation, as of a matter already fulfilled. This is the voyce of the Goſpell of the New Teſtament, Chriſt is already come: as the voyce of the Law was, Chriſt is to come. That I ſay is the voyce of the New Teſtament: And therefore the Sacrament of the Supper, is a Sacrament of the New Teſtament, 1 Cor. 11.26. As oft as you eat of this Bread, and drinke of this Cup; you ſhew forth the Lords Death till he come. He ſaith not, you foreſhew, that was for the Sacraments of the Old Teſtament, but you doe ſhew, that is, you declare, publiſh, and expreſſe the Death of Chriſt: You celebrate, ſhew forth, and ſenſibly act his Death, the thing before acted vponupon the Croſſe.
The Reaſons of the point are theſe: Reaſ. 1 Firſt Chriſt himſelfe is the Mediator of the New Teſtament, Hebr. 9.5. and 12.24. that is, Chriſt is the maker good of the Couenant of Grace betwixt God and Man (for to be the mediator of the Teſtament, is to make good a Teſtament) Chriſt did this by his Blood, by his Interceſſion and Redemption; there is the Office of our Sauiour, here is his taske, here is the buſineſſe he is to be imployed in: He was not careleſſe in going about his owne buſineſſe; He was not a medler in other Mens matters; He would not make Lawes for others, but for his owne; He would not ſet his Seale to another Mans Teſtament, but to his owne: This Teſtament is his, he made it good, he ratified it with his owne Blood: The Sacrament was his, becauſe he inſtituted it, this being preſumed vponupon, that he would not meddle with other Mens matters, make Lawes for others, or ſet his Seale to other Mens Bonds, and ſo forth. The Sacrament being ordained by him to be a Seale thereof, is therefore the Sacrament of the New Teſtament.
Reaſ. 2 Secondly, The word whereunto this is annexed, is the New Teſtament: The Goſpel, what is that? The Couenant of ſauing Grace, and that is, Hebr. 10.16, 17. I will put my Lawes into their Hearts, and in their Minds will I write them: Their ſinnes and iniquities will I remember no more. The word whereunto this Sacrament is annexed, is the Couenant of Grace; ſuch as the word is, ſuch is the Sacrament: But the word is the New Teſtament, therefore the Sacrament of the Lords Supper muſt be of the New Teſtament onelyonly.
Reaſ. 3 Thirdly, The whole Couenant of Grace, is the miniſtration of the New Teſtament onelyonly, 2 Cor. 3.6. God hath made vsus able Miniſters of the New Teſtament. Such as the miniſtration is, ſuch muſt be the holy things they adminiſter: The miniſtration is of the New Teſtament, therefore the holy things adminiſtred, the Word and Sacraments are of the New Teſtament.Aaron and his Sonns were Miniſters of the holy things of the Law: Chriſt and his Apoſtles are Miniſters of the Goſpell, and of the Couenant of Grace. Aaron and his Sonnes muſt not meddle with the Sacraments of the Goſpell: Chriſt and his Apoſtles muſt not meddle with the Sacraments and Sacrifices of the Old Teſtament. They muſt keepe themſelues to their owne: Such as the miniſtration is, ſuch are the things adminiſtred. Our whole miniſtration is of the New Teſtament, and therefore the holy things adminiſtred, as the Sacraments, are proper to the New Teſtament onelyonly.
Reaſ. 4 Fourthly, The things themſelues that are ſealed by this Sacrament, are pledges of the New Teſtament: The Body and Blood of Chriſt are pledges of the New Teſtament, they are proper to that, and therfore the Sacraments, where by it is ſigned, ſealed, and repreſented, and ſet forth vntounto vsus, muſt be of the New Teſtament: For the Blood is Chriſts: This is my Blood, &c. The Teſtament is Chriſts, he made it good: The Sacrament is Chriſts, he ordained and inſtituted it, and he doth in this ſpeech, annex it to his Blood inſeparably, and withall to the Teſtament inſeparably, and ſo conſequently, he annexes the Sacrament inſeparably to the New Teſtament: And ſurely when our Sauiour ſaith, This is my Blood of the New Teſtament, he ſpeakes it as in a proper ſence of the Blood in his Body: ſo in a Sacramentall ſence, of his Blood in the Sacrament, he giues vsus to vnderſtand, that the Sacrament in a ſacramentall ſence is, the Blood of the New Teſtament, as the Blood of Chriſt in a proper ſence is the Blood of his owne Body.
The Vſes of the Point follow:
Vſe 1 Firſt, It commends vntounto vsus the excellencie of the New Teſtament aboue the Old: What a gracious merciemercy of God is it for vsus, that are reſpited to liue in thoſe dayes wherein the Lord hath vouchſafed vntounto as all other things, ſo the Sacraments of the New Teſtament, fit for the Couenant of Grace, which we profeſſe and imbrace; he hath beene pleaſed to giuegive vntounto vsus, Chriſt himſelfe in a more fuller manner, then to the old People in the former Teſtament, in the time of the Law. To them in Promiſe, in Sacrifice, in Saddowes: To vsus in Subſtance. To them a farre off: To vsus neere, he came amongſt vsus, he ſuffered, was conuerſant, and dwelt amongſt vsus. Beſides this, he taught them the Doctrine of Saluation, but it was ſhaddowed in Myſteries, in a kind of darke Cloud: But we ſee it in ſo cleare a Glaſſe, that euerie Man that runs may read it. Yet farther, God hath giuen vsus Chriſt more fully, the Word and Doctrine of Saluation more fully, and the Sacraments of the New Teſtament more liuely, ſenceably, teachable, ſpirituall, and heauenly, then the Sacraments of the Old Teſtament, where they are more liuely repreſentations of Chriſt, and more palpable and pregnant figures, of the fruit and benefit purchaſed by his ſufferings: when they vnderunder the former Teſtament were to ſpell Chriſt in the eating of the Paſchall Lambe, it was a hard matter for them ſo to doe: But when, we come to doe this, in this Sacrament, in the breaking of the Bread, and pouring forth of the Wine, where the words of Inſtitution are added thereunto, as alſo the Doctrine of Saluation, concerning the Death of Chriſt, if we cannot now ſpell him, our blindneſſe is horrible. This is that glorious Miniſterie the Apoſtle ſpeakes of, 2 Cor. 3.7, &c. The miniſtration of the Law was glorious, but the miniſtration of the Spirit is more glorious: This is in an other maner, he giues two reaſons for it: The one, It is the miniſtration of righteouſneſſe: The other, the miniſtration of the Spirit. The miniſtration of the Law, by reaſon of Mans corruption, was Death: The miniſtration of the Goſpell, is Life: Here is matter of Righteouſneſſe, the free merciemercy of God in Chriſt. That was of the Letter, this of the Spirit. Looke what was deliuered to them in the Word and Sacraments, it was done outwardly, there was not that neere acquaintance of the Word and Spirit as now is. It is common to the Goſpell to be generally attended by the Spirit of Grace, and there it is the miniſterie of the Spirit. When we are to preach the Word, and to adminiſter the Sacraments, the Spirit attends vponupon theſe Ordinances, to ſanctifie to the Heart and Conſcience of the Beleeuer, thoſe things are tendered vntounto him.
Vſe 2 The ſecond Vſe teacheth vsus, that the more mercifully God deales with vsus, the greater meanes he affords vsus, the greater our ſinne, and condemnation, and the more vnexcuſable are we, if we neglect the ſame. HaueHave we greater light then they had? Let vsus then walke according to that light: He lookes for that he giues to euerie Man: where he giues much, he lookes for much: where he giues a better light to walke by, he looks that we ſhould walke by a better light: and therefore, ſeeing he hath vouchſafed this vntounto vsus, he requires that our liues and conuerſations ſhould be more holy and religious, then thoſe that liued in a more obſcure light, vnderunder the times of the former Teſtament. Eſpecially, we muſt not contemne and neglect theſe things: He that deſpiſed the Law of Moyſes, dyed without merciemercy: And what ſhall become of vsus, if we trample the Blood of the New Teſtament vnderunder our Feet? If we neglect ſo great Saluation? If thoſe that contemned the Sacraments of the Old Teſtament, were in a damnable caſe, In what a fearefull condition are we, if we defile the Blood of this New Teſtament? which we ſhall doe, if we come not with prepared Hearts, with reſolution to ſerue God, to breake off our ſinnes, to be rayſed vp in conſideration of God Promiſe in Chriſt, and with a full purpoſe and determination for hereafter to become new Creatures, and therefore as we would not bring Damnation vponupon vsus, ſo let vsus be carefull, that we are not omiſſiue herein.
Vſe 3 The third Vſe warnes our Miniſters to looke to themſelues, that they defile not themſelues with the corruptions of the World: If the Prieſts and Leuites, though they bare but the Veſſels of the Lord, were to be ſanctified, how much more is this required of vsus, that carrie ſuch precious treaſure, the Word the Couenant of Grace, the Sacraments the Signes and Seales thereof? And likewiſe for your ſelues, it teacheth you carefully to lay vp thoſe heauenly things, in good and honeſt Hearts, that Gods purpoſe and your faith may meet together, and ſo redound to your euerlaſting comfort and Saluation.
Vſe 4 The fourth and laſt Vſe of the Point is this, Here is matter of reproofe againſt many bad, vngodly, and graceleſſe Receiuers. Firſt, of thoſe that are ignorant of the matter of Saluation; this is a Sacrament of the New Teſtament, and that is a ſtate of life and knowledge; they that are deſtitute of this, the Sacrament is not them, nor ſuch perſons muſt not come vntounto it. In the ſecond place, it reproues ſuperſtitious Receiuers, that come as the Papiſts, and thinke that for the deed done they ſhall be iuſtified, and find good will, as if the action of it ſelfe were of effect, that it workes Grace, whether they hauehave Faith and Repentance, or no. The Sacrament of the Supper, is the Sacrament of the New Teſtament: The ſtate of the New Teſtament, requires God to be worſhipped in Spirit and Truth, not formally, but in Faith and Repentance. Thirdly, it reproues thoſe that come to it vncharitably, ſuch muſt not come till they hauehave diſpenſed with their high ſtomackes, and are reconciled to their Brethren. This Sacrament is the Sacrament of the New Teſtament: The New Teſtament is a Couenant of Peace, not onelyonly betwixt God and Man, but betwixt Man and Man: Not onelyonly glorie vntounto God on high, but peace vponupon Earth, good will towards Men: And ſuch as come vncharitably, they are Vſurpers, they meddle with that they hauehave nothing to doe withall. Fourthly, it reproues thoſe that are vnregenerate, they conceit with themſelues, that howſoeuer they vnderſtand not the matter of Saluation, though they hauehave no perſwaſion of Gods louelove, yet that the Sacrament may worke this. No, they are deceiued, the Sacrament makes vsus not good, but confirmes vsus in the ſtate of Righteounſneſſe, in that good which God hath already wrought in vsus. The Word and Spirit makes vsus new Creatures, the Sacraments ſtrengththen vsus already made. This Sacrament is a Sacrament of the New Teſtament, and therefore belongs to ſuch as hauehave part in that Couenant of Grace: Such as are vnregenerate, hauehave no intereſt in the Couenant, and therefore no part in this buſineſſe. Laſtly, it reproues Phariſaicall and Iuſtitiarie Receiuers, that ſtand vponupon their owne Righteouſneſſe: This is a Sacrament of the New Teſtament, the New Teſtament is the Couenant of Grace, free pardon, and remiſſion of ſins, through the Blood of Chriſt: Whoſoeuer then ſtand vponupon their owne Righteouſneſſe, and thinke to be ſaued by the leaſt meaſure, part, or contribution of their owne workes or merits, hauehave no part in the New Teſtament, and ſo hauehave nothing to doe with this Sacrament: This is onelyonly for ſuch as hauehave their ſhare in the Teſtament, that apply and caſt themſelues vponupon God: Here I am a wretched and damnable ſinner, I hauehave nothing to ſay for my ſelfe, I hauehave deſerued thy wrath, I caſt my ſelfe vponupon thy promiſes, for the free remiſſion of my ſinnes, in the Blood of the Lord Ieſus, there is my plea. Thus come and welcome: But otherwiſe, as Peter ſaid to Symon Magus, thou haſt no part in this buſineſſe. So much for the firſt point, that the Sacrament of the Lords Supper is proper to the ſtate of the New Teſtament.
In the ſecond place, whereas in is ſaid, that the Sacrament is of the New Teſtament: Hence obſerue thus much, that
Doct. 2. The Sacrament of the Lords Supper is an effectuall Pledge and Seale of the whole worke and Couenant of Grace.
We ſhall not need to ſeeke farre for proofe, but onelyonly to the words of inſtitution, here and elſewhere vſed: That which is in Luke 22.20. This Cup is the New Teſtament in my Blood which is ſhed for you, ſome read it, and ſo the originall of the Text requires, becauſe of the Particle that: That it is ſpoken in reference: to that in Ierem. 31.33. I will put my Law in their inward parts, and write it in their Hearts, and will be their God, and they ſhall be my People; I will forgiue their iniquitie, and remember their ſinner no more. This is the New Teſtament now adminiſtred: He ſaith, not a part of it, but that whole Teſtament which the Lord there promiſed by the Prophet, is conferred vntounto vsus in this Sacrament: So looke how farre the Teſtament extends that God made, ſo farre this Sacrament extends it ſelfe. The Teſtament extends to the matter of our Iuſtification, that he will forgiue our iniquitie: And to the matter of our Sanctification, that he will put his Law into our Hearts: and therefore the Sacrament being an effectuall pledge of that whole Teſtament, doth as well extend it ſelfe to the matter of our Iuſtification, as to the matter of our Sanctification, in both which conſiſts the Couenant of Grace. And that which our Sauiour ſaith, Luke 22.19. Doe this in remembrance of me, proues as much. He ſaith, not in remembrance of my continuance, and workes of this and that act, but of all that euer I hauehave done and ſuffered for the accompliſhment of your Redemption, in remembrance of whole Chriſt, as a Man would ſay. And whereas it is here ſaid, and likewiſe by the other Euangeliſts, For Remiſsion of ſinnes: This proues the point by the nature of the phraſe, and likewiſe by the matter it ſelfe: By the nature of the phraſe, Remiſſion of ſinne, is but one part of the Couenant, part being put for the whole, as I ſhewed you in the opening of the Text: But much more by the matter, for the truth is this, That God neuer remits any Mans ſinne, but he regenerates him: And therefore, if it be effectuall for the one, it is alſo effectuall for the other: If for our Iuſtification, then alſo for our Sanctification. Laſt of all, when it is ſaid by our Sauiour, in Mather, Marke, Luke, and Paul, That it is the Teſtament in his Blood, it ſhewes that it is a pledge of the whole Couenant of Grace: For the Blood of Chriſt is the cauſe of our Iuſtification, and alſo of our Sanctification: The cauſe of our Iuſtification, Rom. 5.9. The cauſe of our Sanctification, 1 Pet. 1.2. That according to the foreknowledge of God the Father, through Sanctification of the Spirit vntounto obedience, and ſprinkling of the Blood of Ieſus Chriſt. The Blood is effectuall both to our Iuſtification and Sanctification: The Sacrament in a Sacramentall ſence, is the Blood of Chriſt, and therefore in a Sacramentall ſence is effectuall, as well to our Iuſtification, as to our Sanctification: It is an effectuall Seale of the whole worke and Couenant of Grace.
The Reaſons of this are theſe:
Reaſ. 1 The firſt is drawne from the ſhadowes of the Law: For concerning the Paſſe-ouer, what was that a ſigne to the People of Iſrael? Of their departure out of Aegypt. But was that all? No, it was alſo a token, that God would receiue them to merciemercy; that he would not onelyonly deliuer them out of Aegupt, but would alſo bring them into Canaan. The principall thing wee looke for in the Sacrament, is not our deliuerance out of Aegypt, from the ſlauerie and bondage of ſinne, but that he will carrie vsus thorough Temptations, againſt our Corruptions, Satans oppoſtions, the inticements and allurements of the World, thorough the Red Sea, and Wilderneſſe of this World, thorough all afflictions, and will not leaue vsus till he hath brought vsus to our heauenly Canaan, a place of ſpirituall reſt and happineſſe.
Reaſ. 2 Another Reaſon is drawne from the nature of a Seale: The Seale muſt extend it ſelfe as farre as the Writing, the Writing extends it ſelfe to the whole Couenant of Grace, and therefore the Seale doth ſo alſo: Whether the Sacrament be a Seale of the Word that promiſeth both, or of the Blood of Chriſt; his Blood being of both, therefore the Sacrament is of both.
Reaſ. 3 Againe, Chriſt is giuen vntounto vsus wholly, Body and Blood both, for there is our acceptation of Gods louelove towards vsus: his Body and Blood, either of them had been ſufficient, but becauſe he would meet with our dulneſſe, hardneſſe of Heart, and vnbeleefe, he hath therefore appointed both of them, that if any ſhould thinke his Body more effectuall then this Blood, either to Iuſtification, or Sanctification, he might be ſatisfied. Thus the whole Couenant of Grace is plentifully deliuered and ſealed vp in this Sacrament.
Reaſ. 4 Fourthly, Looke whatſoeuer was done vponupon the Croſſe, the ſame is repreſented, reſembled, and tendered vntounto vsus in the Sacrament of the Lords Supper: But his obedience and ſufferings vponupon the Croſſe were effectuall for our Iuſtification and Sanctification, and therefore the obedience of the Lord Ieſus procureth both at the Hands of God, and therefore the ſame is tendered vntounto vsus in this Sacrament.
Reaſ. 5 Fifthly, In the true participation of this Sacrament, the whole worke of Faith is implyed: when we come, we bring not a peece of our Faith, but all that poſſibly we can: Now Faith takes hold vponupon the whole Couenant of Grace, and therefore the Sacrament tenders vntounto vsus the whole Couenant of Grace: Whatſoeuer God giues vntounto vsus by his Ordinance, we receiue it by Faith: Whatſoeuer God giues vsus by his Ordinance to be receiued by Faith, he giues it by his Ordinance wholly, and therefore we receiue Chriſt wholly in his Word: And ſo he is our Iuſtification and Sanctification.
Reaſ. 6 Laſtly, Thoſe that come vnworthily, increaſe their own Iudgment & damnation: He that comes to the Lords Table without preparation, and examination, that he may be fitted to come into his preſence to this heauenly Feaſt, brings 2 euils vponupon himſelfe: Firſt, he makes himſelfe more guiltie of ſinne: And ſecondly, he increaſeth the hardneſſe of his owne Heart: He increaſeth the guiltineſſe of ſinne, which makes him further from Iuſtification: And the hardneſſe of his Heart, which makes him further from Sanctification: And therefore he that comes in Faith, receiues both acquittance from the guilt of ſinne, which is his Iuſtification; and ſtrength againſt his ſinne, which is his Sanctification.
Vſe 1 The Vſes of the Point are theſe: The firſt Vſe teacheth vsus, that our Iuſtification & Sanctification alwaies goe together; theſe are but one: In the acceptation of God, there is but one & the ſame Couenant; whoſoeuer diſſunders them, diſſunders the onelyonly Teſtament of the Lord Ieſus: Where Iuſtification is, there is Sanctification: If any Man be in Chriſt, he is a new Creature, 2 Cor. 5. They that are in Chriſt, hauehave crucified the Fleſh, with the Luſts thereof, Gal. 5.24. Wherſoeuer the Heart is iuſtified by the free pardon and remiſſion of ſin, there alſo is it ſanctified to performe all holy obedience: That we being deliuered from our Enemies, might ſerue him in holineſſe and righteouſneſſe all the dayes of our life. Redemption there goes before the ſeruice of God: And you ſee that the Prophet ioynes them together in Pſ. 32. Bleſſed is the Man whoſe ſinnes are pardoned, and in whoſe Spirit there is no guile: Iuſtification in the firſt part of the Verſe, and Sanctification in the latter. In the firſt branch is remiſſion of ſinnes, Iuſtification: In the ſecond, holineſſe of life and Sanctification. And therefore let no Man flatter himſelfe, as to thinke he is iuſtified, and hath found merciemercy, vnleſſe he find ſome true degree of Sanctification: God hath not forgiuen thy ſinne, vnleſſe thou haſt in ſome ſort receiued a Heart and affection to cleaue vntounto him; vnleſſe he hath giuen thee a care and conſcience to ſerue him: and again, if thou doſt find ſome meaſure of true Sanctification, neuer doubt but that the Lord hath pardoned thy ſin, and hath receiued thee to merciemercy. Though thy ſinnes be great, and thou ſeeſt not that God hath forgiuen them, yet be perſwaded Sanctification is a true effect of Iuſtification: If thou findeſt a true indeauour to feare and ſerue him in all holy obedience, be ſure he hath had merciemercy on thee to forgiue thee.
Vſe 2 The ſecond vſe teacheth vsus, that ſeeing the whole Couenant is tendered vntounto vsus in this Sacrament, that therefore whenſoeuer we come to receiue it, we ſhould indeauour our ſelues to receiue it accordingly: We muſt firſt labour to diſcerne herein, that it is both our Iuſtification and Sanctification. Secondly, we muſt hunger and thirſt after them, we muſt deſire to receiue aſſurance, that our ſinnes are pardoned; increaſe of Grace, and Sanctification. And laſtly, we muſt labour, and we muſt ſtirre vp our ſelues, and pray vntounto God, that we may profit by it, that we may receiue the whole Couenant of Grace, thus freely tendered vntounto vsus: If we conſider the ſignes, they are in the ſingular wiſedome of God, fitted to our capacities, to performe this dutie: There is Bread and Wine, both of them fit either for comfort or ſtrength: Wine ſpecially for comfort; Bread for ſtrength, as the Scripture ſpeakes of them: What better comfort then the forgiueneſſe of ſinne, when the Soule receiueth aſſurance that ſinne is pardoned? The Wine cannot ſo comfort the Heart naturally: But the aſſurance of Gods louelove in Chriſt, that ſin is forgiuen, doth comfort our Hearts ſpiritually a great dealemore: How ſweet is matter of Iuſtification? As Wine refreſheth the Heart, ſo the aſſurance of the pardon of ſinne, comforts the Soule. Here is alſo Bread, which ſtrengthens the Heart; what greater ſtrength is there then that, when the Heart is ſtrengthened by Grace, when we are ſetled in a ſtedfaſt purpoſe to lead a godly life, when he eſtabliſheth vsus with his free Spirit? The Bread doth not ſo much ſtrengthen our naturall life, as the bleſſing we receiue in this Sacrament, the ſanctifying Grace of God, our ſpirituall life in the wayes of godlineſſe. Theſe things we muſt raiſe vp our minds vntounto; we muſt not thinke that theſe Elements are idle ſignes, but powerfull to ſeale many excellent things vntounto vsus, if we hauehave Hearts to diſcerne ſuch excellencies as the Lord therein hath treaſured vp for vsus. Let vsus diſcerne in theſe Elements, matter of our Iuſtification and Sanctification, matters of excellent comfort and ſtrength, the true comforts and ſtrength of God, againſt our ſinnes, and againſt the temptations of Sathan. Here is Wine to comfort our Hearts, but God to comfort our Soules much more: Here is Bread to ſtrengthen vsus, but the Bread of God to ſtrengthen vsus much more: The Grace of Iuſtification to comfort vsus againſt ſinne already committed; the Grace of Sanctification to ſtrengthen vsus againſt ſinne raging in our mortall Bodyes. So then we muſt conſider with our ſelues theſe things, we muſt be rayſed vp, and prepare our ſelues to be quickned accordingly, that we may comfortably receiue the things deliuered in this Sacrament of the Supper, the things alſo ſhadowed in theſe Elements
Vſe 3 Another Vſe of the Point is this: It teacheth vsus that our Iuſtification and Sanctification are both certainly to be beleeued, that is to ſay, we muſt be perſwaded of them, that they are certaine things, and ſhall be performed to vsus; they are not onelyonly certaine in themſelues, but to vsus, for thus much the Sacrament intends: for ſeeing it tendreth vntounto vsus the whole Couenant of Grace, ſeeing it reacheth, and giueth vntounto vsus, poſſeſſion of theſe things, as if God ſhould ſay, Here is Chriſt, take him; here is Iuſtification and Sanctification, take them, they be thine: Theſe things, I ſay, being thus tendered vntounto vsus herein, if therefore we bring Paith we ſhall receiue them, we may aſſuredly be reſolued that they ſhall be made good vntounto vsus. The want of this aſſurance makes many woundings in our ſpirituall life; the want of aſſurance of our Iuſtification; puts vsus to many feares, and much diſtruſtfulneſſe; and the want of the aſſurance of Sanctification, or becauſe we beleeue not that God will ſanctifie vsus, which ſhould hold vsus againſt temptations, againſt Sathans malice, and the wickedneſſe of the World, and our owne corruptions: it makes vsus find many faylings in our ſelues, whereas if we would beleeue God vponupon his word, and vponupon his pawne that he giues vsus in this Sacrament, it would perſwade vsus ſufficiently, that theſe things ſhall certainely be performed vntounto vsus; the want I ſay of this aſſurance cauſeth many faylings in our ſtate, both of Faith and of obedience; and the want of preparation that we may be fitted to this Sacrament, that therein we may diſcerne Chriſt, and hunger after Grace, and receiue both the matter of Iuſtification and Sanctification, is one cauſe why we want this aſſurance.
Vſe 4 The laſt Vſe of the Point: Seeing it is ſo that the Sacrament is an effectuall pledge of the whole Couenant of Grace, then we that are faithfull receiuers, are Iuſtified and Sanctified: Let vsus therfore goe our way (as our Sauiour ſaith) and ſinne no more, leaſt a worſe thing befall vsus. Now we are waſhed by the Grace of Iuſtification from our ſinnes, let vsus not like the Swine, wallow againe in the mire of finne: Now we are looſed from the Fetters and Bonds of ſinne, from the Intanglement & Snares of Sathan, let vsus not intrap our ſelues againe; let vsus not like a graceleſſe Priſoner (to day deliuered) vſe ſuch courſes, as may bring vsus to the ſame condemnation to morrow, but eſteeme our libertie verie deere and precious. We are reconciled to God, our debts are payd, let vsus not run in with him againe ſo much as in vsus lyes, but let vsus reſolue, pray, and indeauour our ſelues after the things that concerne our peace, thus graciouſly confirmed vntounto vsus; and auoyd all ſuch as may hinder the ſame. And though we get not the vpper hand of our ſelues at the firſt, yet in time we ſhall find a ſenceable increaſe of Grace in vsus: Let vsus know if we be faithfull, and follow after theſe things, God is faithfull, and will make them good vntounto vsus.
The Vſe is this: That ſeeing God vouchſafeth this mercy, that here is giuen vsus a finall acquittance of all our debts and ſinnes, ſeeing he giues vsus his Promiſe and Grace, and puts a pledge into our Hands, that he is our God, that he will forgiue vsus, and remember our iniquities no more, ſeeing he hath promiſed to write his Law in our Hearts, and to put his feare in our inward parts: let vsus go away changed from the filthineſſe of Fleſh & Spirit; let vsus wait vponupon God, reſt vponupon his Promiſes; let vsus know he is faithfull, and what he hath promiſed, ſhall be performed; if we beleeue his good words let vsus beleeue his deeds; if when he ſaith, our ſins are pardoned, then much more when he giues this Bread & Wine, as a ſigne and pledge thereof. Thus let vsus labor to be fitted againſt the next Lords day: let vsus meditate on theſe things, that we may come preparedly vntounto this holy Table: let vsus labour to partake of the Couenant of Grace: we may ſay, O Lord how often hauehave we bin at thy Table, and yet neuer the better: we neuer vnderſtood it before: we now find this Sacrament to be of the New Teſtament, a Seale of the whole Couenant of Grace, of our Iuſtification & our Sanctification: a pledge vntounto vsus that our ſins are pardoned, & that thou wilt put thy Law into our Hearts, & wilt write it in our inward parts. Theſe things heretofore we hauehave not conſidered, let vsus now take them to Heart, repent vsus of our former faylings, & ſo addreſſe our ſelues, that we may come with our right Wedding Garment vponupon vsus, and ſo be welcome into thy preſence.